Zen is not a single doctrine, both interpretations of buddha-nature exist.

1Myriad dharmas are only mind. Mind is unobtainable. What is there to seek?2If the Buddha-Nature is seen,there will be no seeing of a nature in any thing.3Neither cultivation nor seated meditation —this is the pure Chan of Tathagata.4With sudden enlightenment to Tathagata Chan,the six paramitas and myriad meansare complete within that essence.

As a third option from the uneducated layperson's point of view...perhaps what is referenced is the ultimate or final consideration of buddha nature which is empty, or resideing as well as all other things in the mileau of emptiness.

I personally think of inert objects as our fingernails and hair as is to our body. Part and parcel or extension of us, considered as us but inert.So rocks and things a extension of our awarness in the same manner. Our body of awareness that is. Extending from that rocks and such things inert.Part of us but not part of us by perception.So inert but not inert as we perceive them they are to that extent as us.

"This order considers that progress can be achieved more rapidly during a single month of self-transformation through terrifying conditions in rough terrain and in "the abode of harmful forces" than through meditating for a period of three years in towns and monasteries"....Takpo Tashi Namgyal.

ronnewmexico wrote:As a third option from the uneducated layperson's point of view...perhaps what is referenced is the ultimate or final consideration of buddha nature which is empty, or resideing as well as all other things in the mileau of emptiness.

I personally think of inert objects as our fingernails and hair as is to our body. Part and parcel or extension of us, considered as us but inert.So rocks and things a extension of our awarness in the same manner. Our body of awareness that is. Extending from that rocks and such things inert.Part of us but not part of us by perception.So inert but not inert as we perceive them they are to that extent as us.

Well, as I understand it, the question itself is flawed as it implies that buddha nature is an attributive property and that people or objects have intrinsic, independent qualities in the first place.

But with the dissolution of all phenomena into emptiness, what is left other than the buddha nature? Why then is a sentient being's buddha nature seen as meaningful, and an insentient being's buddha nature seen as misleading?

"But with the dissolution of all phenomena into emptiness, what is left other than the buddha nature? Why then is a sentient being's buddha nature seen as meaningful, and an insentient being's buddha nature seen as misleading?"

To my opinion they are the same. The difference in perception is the basis from which one may seem misleading and another notThis however does not speak to their true basis which is exactly alike.As perceiver how can we differentiate that which we perceive and us that perceive.....I find no distinction. I find it harder to see things fron the other side of inert. So we work from awareness. But to my opinion all is the mileau of emptiness and awareness..... inert and sentient.AS alive as I am are other things as i find them. All operate from the same basis of function....awareness.

I find my nails part of my body...do you not?

So that's my opinion if I hear your question correctly.I would suppose I would say....all things dissolve into emptiness and awareness. Nature itself is not what is left but dependant origination is what is left. A opperational principal not a thing.

When caused, it appears naturally this thing of awareness operating within its mileau of emptiness. It is not that nature or awareness arise spontaneously or by themselves, the prior cause of awareness precipitates its arousing in this present moment. So all is caused, and no nature... buddha or otherwise is found to remain without cause.

"This order considers that progress can be achieved more rapidly during a single month of self-transformation through terrifying conditions in rough terrain and in "the abode of harmful forces" than through meditating for a period of three years in towns and monasteries"....Takpo Tashi Namgyal.

Profile Picture: "The Foaming Monk"The Chinese characters are Fo (buddha) and Ming (bright). The image is of a student of Buddhism, who, imagining himself to be a monk, and not understanding the true meaning of the words takes the sound of the words literally. Likewise, People on web forums sometime seem to be foaming at the mouth. Original painting by P.Volker /used by permission.

In “all living beings” spoken of here on the way of the buddha, those with minds are “all living beings”; for the mind is living beings. Those without minds are similarly living beings; for living beings are mind. Therefore, all minds are living beings, and living beings all “have the buddha nature.” The grasses, trees and lands are mind; because they are mind, they are living beings; because they are living beings, they “have the buddha nature.” The sun, moon, and stars are mind; because they are mind, they are living beings; because they are living beings, they “have the buddha nature.”(SBGZ: Bussho)

A classical story:

Dongshan asked Yunyan, "Who can hear the teachings of the insentient?"Yunyan said, "It can be heard by the insentient." Dongshan asked, "Do you hear it, Master?" Yunyen said, "If I heard it, then you would not hear my teaching." Dongshan answered, "That being the case, then I do not hear your teaching." Yunyan replied, "You don't even hear my teaching, how could you hear the teachings of the insentient?" Dongshan was enlightened on hearing this and responded in verse:

Wondrous! Marvelous! The teachings of the insentient are inconceivable. If you listen with the ears, you won't understand. When you hear with the eyes, then you will know.

1Myriad dharmas are only mind. Mind is unobtainable. What is there to seek?2If the Buddha-Nature is seen,there will be no seeing of a nature in any thing.3Neither cultivation nor seated meditation —this is the pure Chan of Tathagata.4With sudden enlightenment to Tathagata Chan,the six paramitas and myriad meansare complete within that essence.

ronnewmexico wrote:"But with the dissolution of all phenomena into emptiness, what is left other than the buddha nature? Why then is a sentient being's buddha nature seen as meaningful, and an insentient being's buddha nature seen as misleading?"

To my opinion they are the same. The difference in perception is the basis from which one may seem misleading and another notThis however does not speak to their true basis which is exactly alike.As perceiver how can we differentiate that which we perceive and us that perceive.....I find no distinction. I find it harder to see things fron the other side of inert. So we work from awareness. But to my opinion all is the mileau of emptiness and awareness..... inert and sentient.AS alive as I am are other things as i find them. All operate from the same basis of function....awareness.

I find my nails part of my body...do you not?

So that's my opinion if I hear your question correctly.I would suppose I would say....all things dissolve into emptiness and awareness. Nature itself is not what is left but dependant origination is what is left. A opperational principal not a thing.

When caused, it appears naturally this thing of awareness operating within its mileau of emptiness. It is not that nature or awareness arise spontaneously or by themselves, the prior cause of awareness precipitates its arousing in this present moment. So all is caused, and no nature... buddha or otherwise is found to remain without cause.

It is this non-difference of subject and object I find confusing and difficult to penetrate. But I suppose that is the point. Who is confused?

The reasoning is quite simple. All is mind - mind is buddha - rocks and trees are buddha.

1Myriad dharmas are only mind. Mind is unobtainable. What is there to seek?2If the Buddha-Nature is seen,there will be no seeing of a nature in any thing.3Neither cultivation nor seated meditation —this is the pure Chan of Tathagata.4With sudden enlightenment to Tathagata Chan,the six paramitas and myriad meansare complete within that essence.

Acchantika wrote:Well, as I understand it, the question itself is flawed as it implies that buddha nature is an attributive property and that people or objects have intrinsic, independent qualities in the first place.

I fled Him, down the nights and down the days; I fled Him, down the arches of the years; I fled Him, down the labyrinthine ways, Of my own mind; and in the mist of tears, I hid from Him, and under running laughter. Up vistaed hopes I sped; And shot, precipitated, Adown Titanic glooms of chasmèd fears, From those strong Feet that followed, followed after. But with unhurrying chase, And unperturbèd pace, Deliberate speed, majestic instancy, They beat - and a Voice beat - More instant than the Feet - ‘All things betray thee, who betrayest Me.’